6. It is in the nine ablution seats (magak6)? and the furrow’, even with prayer, bull’s urine, water,
’ Reading amat, instead of the very similar word hamAi, ‘ ever.’
2 See the headings to Eps. I, II. = See App. IV.
* Meaning this epistle.
5 Because it pollutes pure water, which is considered a sin.
* Reading yadman; but it may be gadman, ‘glory,’ which is written in precisely the same manner.
* See Epel, axe
* See Vend. IX, 21-28 (App. IV)
Epistle Iii, 2—Ii. 261
and other appliances, and the ritual which is such as
is declared in the teaching of revelation; and even
now the purifiers, who are just as written about be-
low, keep z# in use. 7. When there is a washing
they wash just as in the well-teaching statements
which are known as ¢hose of Médyék-mah, of Afarg,
and of Sdéshans!}, or zz the statement of one of those
three teachings, or in the statement of one of the
high-priests dy whom those three teachings are de-
clared as propriety, or has come unto me as the
practice of those same three teachings dy those of
the primitive faith. | ;
8. I deem ¢hzs deliverance? one wholly approv-
able, and the washer zz a washing of that kind, with
the Bareshnim ceremony—which is lawfully of that
description—I consider as a purifier who is approv-
able. g. And the polluted of every description, as
above written, who save obtained, for any indispens-
able reason whatever, a purifier, as aéove written,
whom even now various districts azd various places
have appointed and approved, are able to wash with
the Bareshnfiim ceremony as adove written. 10. Then
their washing fifteen times is no deliverance in any
way, and to wash them quickly with the Bareshnim
ceremony as above written is indispensable.
11. Owing to a washing of the same kind through
the Bareshnim ceremony, as is intended, water, fire,
and other ¢Azugs, not to provide care for which is
Rei aibectia sae’ authorisedly is grievously sinful.
2 See Ep. I, v, 1. ? From pollution.
* At this point there is a blank page in K35, and also in the MS. belonging to Mr. Tehmuras Dinshawji, which is supposed to be older; and one line is left blank in BK. It is not, however,
362 EPISTLES OF MANUSKIHAR.
12. When, on account of a cleansing through another washing, distinct from the Bareshnim ceremony,
quite certain that any text is really missing, as this section can be read continuously and translated as follows, without much diffi- culty :—‘Apgart from a washing of the same kind through the Bareshntim ceremony, as is intended, ¢here would be a grievous sin against water, fire, and other ¢himgs, not to provide care for which would be unauthorised.’
If some folios of text are missing, as seems quite possible from the terms applied to this epistle in § 4, the question arises whether a portion of the missing text may be contained in the following frag- ment on the subject of the Bareshntim, which is appended to the passage (Ep. II, vi, 2-ix, 7) interpolated in Dd. XXXVII, 33 in the MS. J :—
Epistle Iii, 12-15. 363
they consider themselves as clean z¢ is more griev-
ously sinful; just as when they do not wash with
the Bareshniim, as adove written, du¢ consider them-
selves as clean through washzng fifteen times, as
above written, or on account of any washing what-
ever distinct from the Bareshniim, z¢ is more griev-
ously sinful; because, when they do not wash with a
Bareshniim, as aéove written, du¢ wash for fifteen
times, as adove written, or any washing whatever
distinct from the Bareshnim, as aéove written, they
do not become clean, through the professional wash-
ing which is decreed, from that pollution which
remains 1,
13. When without similar trouble azd great judi-
ciousness they go unto water and fire, the sin is
grievous; and when they go to the bowl (padm4n6)
for ablution of the sacred twigs? z¢ is non-ablution
advisedly, axd to perform the ceremonial therewith
would not be authorised. 14. And, zz like manner,
the washing of polluted Hém ¢wzgs*, for any indis-
pensable purpose, with the Bareshniim ceremony, as
above written, is not possible.
15. Therefore, so that we may obtain as z¢ were a
remedy for it, I wash with the Bareshniim ceremony,
as above written ; to keep the mind steadfast axd to
attain to a remedy I wash with the Bareshntiim, as
above written; and to bestow the indispensable, com-
prehensive Bareshnim, as adove written, is indeed a
good work suitable for the discreet azd liberated
for z/ zs not fo the dry from that dryness—that is, it would not act from this polluted shing—that the existence of dry diffusion has arisen.”
+ Even after the best ordinary washing.
* See Dd. XLII, 5. * See Dd. XLVIII, 16.
364 EPISTLES OF MANOSKIHAR.
from bonds, and the purification of body azd soul is connected with it.
16. These ¢hzngs those of the primitive faith, who
provided for the moderns, ave communicated, whose
position was above us moderns who are now the law
(gtin) of others, and are teachers and rulers; our
station as regards them is the position (gdasih) of
disciples to sferitual masters, that of listeners and
servitors to form azd hold the opinion, about the
same and other ¢hzzgs, which those of the primi-
tive faith formed; aud the teaching of even one of
those high-priests is greater avd higher than our
sayings and decisions.
17. And as Zo every custom there may be in the
country of Iran, about casting away the Bareshnim
ceremony, as written by me, and about all the pol-
luted, as adove written—whom 2¢ is possible to wash,
for any indispensable reason whatever, with the
Bareshnim as written by me, azd one does not
wash with the Bareshnim as wrztten by me, du¢ is
ordered to wash for fifteen times, as written by me,
and to pronounce as clean—and wich is established
as a rule ove is urged to practise, if Zad-sparam or
any one else as ordered, said, or decided in the
name of authority ¢hat one is to do so, or has estab-
lished z¢ as a rule, ov set z¢ going, this is to give
authoritatively my opinion, decision, and enactment
upon it likewise. 18. That ¢hose same sayings are
short-sighted (aé-vénak6), ¢hat same order is un-
lawfully gzven, chat same decision is false teaching,
that same rule is vicious, ¢ha¢ same setting going is
grievously sinful, and ¢Za¢ same authority is not to
be accepted ; z¢ is a practice, therefore, not to be
performed, azd whoever has performed it, is to
Epistle Iii, 16-22. 365
engage quickly zz renunciation of it. 19. And he
who as decreed in the country of Iran, in the name
of authority, washing of o¢her kinds as all-remedial
for the polluted, as adove written, ad has established
a rule of that description is to be considered as a
heretic (aharm6k6) deserving death.
20. So, when through his wilfulness that kind of
injury without enlightenment (bam) is decreed, and
a rule of that description is established, as adove
written, azd one rendered polluted is washed fif-
teen times with bull’s urine azd once with water, or
am whatever other mode that is distinct from the
Bareshnim ceremony as written by me, ¢hough it is
possible to wash him, for any indispensable reason
whatever, with the Bareshniim as adove written, then,
his renunciation of szz beng accomplished, 4e is to
be washed again at the nine ablution seats (magh)!
with the Bareshnim as written by me; azd until
washed again, as written by me, Ze is not to go to
water and fire avd the bowl for ablution.
21. And this epistle is written by me, in my own
hand-writing, for the sake of a/7 members whatever
of the good religion of the country of Iran becoming
aware of the opinion, apprehension, azd apprecia-
tion of the commands of religion enxtertained by me,
Mantsihar, son of YOidan-Yim; aud several copies
are finished zz the month of the triumphant Hor-
vadad of the year 250 of Yazdakard’.
22. In trustfulness and gratitude to the sacred beings, avd homage to the exalted pontiff sez¢ from®
1 See § 6.
* The third month of the Parsi year 250, which corresponded to the interval between the 14th June and 13th July, 881.
> Reading min, as in Ep. II, ix, 14, instead of mfin, ‘ who,’
366 EPISTLES OF MANOsKIHAR.
the creator Atthaymazd, the heavenly, most right-
eous, avd glorified Zarattist the Spitaman. 23. For
the sake of obtainments of prayers the one thing is
the righteousness of the Spitaman; great, good, and
perfect is Zaratist; one only is the way of perfect
righteousness, which is the way of those of the
primitive faith; all the others, appointed afresh, are
no ways’.
1 Compare Dd. XCIV, 14, Ep. II, ix,15. This epistle is followed, in K35, by the Selections of Zad-sparam, of which the first portion is translated in the fifth volume of the Sacred Books of the East.
APPENDIX.
LEGENDS RELATING TO KERESASP.
THE NIRANG-I KUSTi.
THE MEANING OF KHVETUK-DAS.
THE BARESHNUM CEREMONY.
FINDING A CORPSE IN THE WILDERNESS.
Gcersery Ato Ns
1. For all divisions of the translations into sentences or sections the translator is responsible, as such divisions are rarely made in the manuscripts. |
2-6. (The same as on page 2.)
Bzg (written a.p. 1679), a Persian Rivayat, No. 29 in the University Library at Bombay.
BK, J, K35, Mro (as described on page 278).
L4 (written about a.p. 1324), a Vendidad with Pahlavi, in the India Office Library in London.
M7 (written a. Dp. 1809), miscellaneous Parsi-Persian writings, No. 7 of the Haug Collection in the State Library at Munich.
Pei? TN. Db Xx:
I. LEGENDS RELATING TO KERESASP.
Tue Avesta informs us that Keresdspa was a son
of Thrita the Saman, and the brother of Urvakh-
shaya'. From the name of his father’s family he is
sometimes called S4ma Keresdspa?, but his more
usual title is Naremanau or Nairimanau, ‘ the manly-
minded*,’ He is described as ‘a youthful hero, wear-
ing side-locks and carrying a club‘, to whom the
witch Knathaiti® attached herself; she whom Zara-
tist promised to destroy by means of the apostle
Saoshyds, who is to be born hereafter®. And _his
body is watched over by 99,999 guardian spirits’.
? See Yas. IX, 30, 31.
2 See Fravardin Yt. 61,136. Hence he is often called Sam in Pahlavi works (see Bd. XXIX, 7, 9, Byt. II, 60, 61); and, in a passage interpolated in some manuscripts of the Shahnamah, we are informed that Garsdsp was son of Atrat, son of Sam, which is evidently a reminiscence of Keresasp being a son of Thrita the Saman (see also Bd. XXXI, 26, 27).
® See Abdn Yt. 37, Ram Yt. 27, Zamyad Yt. 38, 40, 44. Hence we have Sam, son of Nariman, as the grandfather of Rustam in the Shahnamah,
* See Yas. IX, 33. M. de Harlez converts the side-locks into some weapon called gaésus, but this word still survives in Pers. gés or gésfi, ‘ ringlet, side-lock.’
® See Vend. I, 36. Or it may be‘ the witch whom one destroys, or to whom one prays,’ if we translate the name.
® See Vend. XIX, 18.
7 See Fravardin Yt. 61. For the reason of this watchfulness, see Dd. XVII, 6n.
[18] Bb
270 APPENDIX.
Of his exploits we are told that he ‘slew the ser-
pent Srvara, which devoured horses and men, which
was poisonous and yellow, over which yellow poison
flowed a hand’s-breadth high. On which Keresaspa
cooked a beverage in a caldron at the midday hour,
and the serpent being scorched, hissed, sprang forth,
away from the caldron, and upset the boiling water ;
Keresdsp, the manly-minded, fled aside frightened*.’
We are further told that he slew the golden-heeled
Gandarewa?; that he smote Hitdspa in revenge for
the murder of his brother, Urvakhshaya*; that he
smote the Hunus who are the nine highwaymen, and
those descended from Nivika and DaAstayAni‘; also
Vareshava the Danayan, Pitaona with the many
witches, Arezé-shamana, and Snavidhaka®; and that
he withstood many smiters or murderers‘.
The details of these exploits, still extant in the
Avesta, are very scanty; but some of them appear
to have been more fully described in a legend about
the soul of Keresaspa which formerly constituted
the fourteenth fargard of the Sidkar Nask, the
contents of which are thus summarized in the ninth
book of the Dinkavd :—
‘The fourteenth fargard, Ad-fravakhsht’, is about
* See Yas. IX, 34-39, Zamydd Yt. 40 (translated in Haug’s Essays, pp. 178, 179).
2 See Aban Yt. 38, Zamyad Yt. 41. A monster in the wide- shored ocean, who is also mentioned in Ram Yt. 28.
® See Ram\Yt a8. Zamyad Vteas,
* See Zamydd Yt. 41. For ‘Hunus’ some read ‘sons.’
* See Zamyad Yt. 41-44. * See Fravardin Yt. 136.
